The Signs of a Magician & the Manner of Treatment for Magic

8/2/2019 The Signs of a Magician & the Manner of Treatment for Magic

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The Signs of a

Magician & theManner of Treatment

from Magic

By Shaykh Aadil Muqbil[Translated & Abridged from the Treatise

entitled: Hum Laysoo bi-Shay]

www.Prophetic-Medicine.com


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The Signs of a Magician & the Manner of Treatment from Magic

www.prophetic-medicine.com Page 2

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ContentsContentsContentsContentsTranslators IntroductionTranslators IntroductionTranslators IntroductionTranslators Introduction ........................................................ 3

Part 1Part 1Part 1Part 1 ---- The Signs of the MagicianThe Signs of the MagicianThe Signs of the MagicianThe Signs of the Magician............................................. 5

Part 2Part 2Part 2Part 2 ---- The Manner of Treatment from MagicThe Manner of Treatment from MagicThe Manner of Treatment from MagicThe Manner of Treatment from Magic .......................... 19

The First Division: Before the Occurrence of Magic ...................... 19

The Second Division: After the Occurrence of Magic ................. 26

Appendix 1:Appendix 1:Appendix 1:Appendix 1: .......................................................................... 33


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Translators IntroductionTranslators IntroductionTranslators IntroductionTranslators Introduction

All praise is due to Allah, theRabb of all that exists; may He

make mention of the final Prophet (in the Loftiest

Gathering) and send upon him peace, and upon his family

and companions.

As for what follows:

This book is a translation of three sections from a booklet

entitled Hum laysoo bi shayin(lit. They are nothing in the

least...) written by Shaykh Aadil bin Taahir al-Muqbil, one

of the Heads of the General Presidency of the Promotion of

Virtue and Prevention of Vices in Riyadh, Saudi Arabia.

In his foreword to the book, Allaamah Abdullah al-Jibreen,

one of the senior scholars of Saudi Arabia wrote, ...I have

read this discourse regarding magic and its performance, and

the course of protection from it before its occurrence and after

being afflicted by it, and it is an excellent discourse and

proficient, so may Allah recompense him (the author) with

good and benefit (the people) with it and its like...

The original booklet also contains various photos of objects

confiscated by the Shaykh whilst tackling magicians in Saudi

Arabia; many of these objects are present in the West and so


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I saw it fit to translate parts of the book and include the

photos, in order to warn my Muslim brothers and sisters

about them. All notes and references that are found in square

brackets ([...]) or preceded by [TN] are my additions.

I ask Allah the Owner of the Day of Recompense, that He

rewards and protects the Shaykh for his efforts, that He

reward my wife and companion Abu Mustafa for their

assistance and that He make this translation a source ofbenefit to all and an expiation of my sins. Indeed He is the

All-Hearing, the Responder (to our supplications).

Written by:

Abu Faatimah Azhar Majothi

On behalf ofwww.Prophetic-Medicine.com

17thDhul-Hijjah, 1429 A.H. (14/12/08 C.E.)


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Part 1Part 1Part 1Part 1 ---- The Signs of the MagicianThe Signs of the MagicianThe Signs of the MagicianThe Signs of the Magician

The Shaykh, Aadil bin Taahir al-Muqbil, said(1):

All praise is due to Allah for the Truth is clear and apparent,

and I shall describe to you, if Allah wills, the signs of the

magician and the manner of treatment from magic.

Indeed, the signs of the magicians and soothsayers are many,and I will present to you some of their signs, samples and

pictures:

1. That he (the magician) asks the sick person about hisname and mothers name.

2. That he asks for an animal with a specific attribute.3. That he requests for the blood of an animal sacrifice

which is sacrificed without the utterance (of Bismillah

[In the Name of Allah]) being pronounced upon it, and

smears the blood on the sick persons areas of pain, andcommands him to dispose of the sacrificed animal in

places of ruin, or besides a rock or tree.

(1) [TN] Pgs. 11-26 in the original text.


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4. That he asks for a trace (of the person who magic is to beperformed on or against) from whoever fetches it for him,

like a thawb, underclothes, a comb, fingernails, hair or a

photograph.

5. The writing of talismans, symbols, disconnected letters,numbers or squares and circles.


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6. Giving the sick person an amulet, either small or bigwhich is in the shape of a triangle or square, wrapped in

leather, a piece of iron or silver, and containsIstigaathaat

Shirkiyyah (polytheistic supplications seeking relief with

other than Allah from affliction and destruction), or

numbers, or letters; and the magician commands him

(the sick person) that he hangs it (the amulet) on the

neck or over a limb or he places it under his pillow.

7. Giving a thread of wool or rope with knots.


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8. He gives the sick person something to be buried in theearth.

9. He gives the sick person papers with talismans, andincense to burn and fumigate during the time of sunset,

ishraaq (sunrise) or qayloolah (mid-day)(2).

(2) [TN] The Shaykh said (pg.9 in the original text): As for the magicianscommand to burn (papers and incense) at specific times, then there are legislative

warnings regarding them: The first time period (the time of ishraaq) - The

Prophet prohibited (the people) from prayer at this time, he said: Do notpersue your prayer during the rising of the sun, nor at its setting for indeed itrises between the two horns of Shaytaan. Reported by al-Bukhaaree [582] andMuslim [1925]. The second time period (al-qayloolah) - It is the time (i.e. mid-

day) of the spreading out of the shayaateen, as the Prophet said: Take the

qayloolah (i.e. nap during its time)for indeed the shayaateen do not nap. The

Hadeeth is Hasan, At-Tabaraanee reported it in his (book entitled) al-Awsat

[28]. The third time period (During sunset) - And the Prophet hadcommanded preventing the adolescent (children from going out) during this


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10. He writes disconnected letters for the sick person into a

vessel, or ceramic dish, or on a piece of wood with a

specific substance which dissolves, or with saffron, then

commands whoever consults him, to dissolve and drinkit.

11.He gives whomsoever consults him from the sick, or

other than them, water in which he puts some papers into

time because it is the time of the outbreak of the shayaateen for he said: Prevent

your adolescent (children from going out at sunset) until its prelimpreliminarydarkness or initial darkness of evening goes, (it is) an hour in which the

shayaateen disperse. (Reported in) Saheeh al-Adabil-Mufrad of al-Albaanee,

pg.477. These times in which the magician commands (the one who consultshim) to burn (papers and incense) in, are the times of their (the shayaateen)

spreading, and it is a glorification of them, and honouring of them from themagician... The shaykh was then asked how it is a glorification and honouring ofthe shayaateen, to which he likened it to the guest who the Arabs honour and

exalt by feeding him, offering him water and perfuming him with bukhoor.


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it (a container), which contain talismans andIstigaathaat

Shaytaaniyyah (polytheistic supplications seeking relief intheshayaateen from affliction and destruction), and he

(the magician) commands him that he should wash

(himself) with it in a deserted ruined place or deserted

tomb.

12.Sand writing.

13.Cup reading.


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14.Palm-reading.

15.The soothsayer strikes small stones or shells, or date seeds,

or barley seeds onto animal skin, or onto a piece of textile

cloth specified for this action.


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16.Pouring lead(3).

17.He gives him a ring, engraved on it are some symbols and

talismans.

(3) [TN] Signs 12-16 are forms of divination.


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18.He stands out with the pretence of a herbal doctor and

with (Islamically) legislated recitation, and herbal

medicine to the point that he deceives the mass and the

ignorant people.

19.He commands him (the one who consults him) that he

hang blue beads or shells on his neck, or on his riding

beast, or car or entrance of his house.


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20.He commands that he (the one who consults him) wearsspecific clothing on calculated days, and these clothes

would be filled with talismans and symbols.

21.The magician writes and refuge is sought with Allah

on the Quran with impurities and menstruation blood,

and belittles and abuses the Quran; and writes

polytheistic phrases, symbols, istighaathaat(supplications

seeking relief with other than Allah from affliction and


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destruction) and filthy drawings High is Allah above

what the dhaalimoon (oppressors, disbelievers, sinners)

do, by a grand loftiness!

22.The magician or soothsayer gives to whosoever consults

him strange things like eggs scribed with talismans or

locks wrapped with skins and talismans.


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23.He commands him (the one who consults him) to carry

wolf skin or its teeth, or to strap black threads onto his

car, and all of this is from clinging to other than Allah and

there occurs in theHadeeth: Whoever clings (with his

heart or actions) to (something) other than Allah, he is

entrusted to it.(4)

(4) [TN] Reported by Ahmad, at-Tirmidhee and al-Haakim (in al-Mustadrak)

and it was graded Hasan by al-Sayootee and al-Albaanee due to supporting

narrations. See Takhreej Ahadeeth Muntadah fi Kitab at-Tawheed by Fareed al-

Bahlaal, pg. 25 in which he discusses the Hadeeth in greater detail and

authenticates a similarHadeeth recorded by an-Nasaaee and others in which theProphet said: Whoever ties a knot then blows in it then he has performed magic,

and whoever performs magic then he has committed Shirk (associated partners to

Allah) and whoever clings something (to his heart or by his actions) he is entrusted to

it. [Hadeeth no. 4084, Chapter: The Ruling Regarding Magicians. Note: Imam

Suyootee said in his Haashiyyah (notes) on Sunan an-Nasaaee (7/112),

regarding the words and whoever clings something (to himself or something

else)...: meaning - whoever clings to a thing from talismans (taweez) or amulets

or similar to them, believing that it will benefit him or repel harm from him.]


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24.He seeks strange things from the aspect of impossibility,

to the extent that when the sick person is unable to bring

it, the magician seeks from him a huge sum of money, and

says to him: I will fetch it for you from the king of the

Jinns; and from the examples in that regard: that he

requests 11 rats which are hunted for at the time of

Qayloolah (mid-day), or requests for an orphaned rat, or a

blind monkey, etc.

25.The magician or priest informs the person his name, or

his mothers name, or the land he travelled from or the

problem for which reason he came (i.e. before the person

can inform him himself).

26.He gives some of the sick, water which he commands that

it be placed under the stars and it is what is referred to as

al-maaul-munnajjim(the astrologers water), and it is

from the works of the magician.

27.Muttering and reciting incantations and talismans thatare incomprehensible.

28.He commands the sick that he ties a thread or rope on a

specific tree.


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By these (signs), I hope that they would make clear to you

the signs of magic and priest-craft which people cling to

instead of Allah, and I ask Allah that He benefit my Muslim

brothers in warning them from such things and (in) alerting

them of them.


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Part 2Part 2Part 2Part 2 ---- TheTheTheThe Manner of Treatment from MagicManner of Treatment from MagicManner of Treatment from MagicManner of Treatment from Magic

And as for the treatment, then it is divided into two

divisions:

The First Division: Before the Occurrence of MagicThe First Division: Before the Occurrence of MagicThe First Division: Before the Occurrence of MagicThe First Division: Before the Occurrence of Magic

As for (the treatment) before the occurrence of magic (can

take place), then it is as follows:

1111.... TawakkulTawakkulTawakkulTawakkul(trust) in Allah(trust) in Allah(trust) in Allah(trust) in Allah ;;;; for Allah says: AndWhosoever puts his trust In Allh, Then He will

hasbuhu. Verily, Allah will accomplish his

purpose. indeed Allah has set a measure for All

things.(5)

And the meaning of hasbuhu is: Suffice him.

And (as for) the Shaytaan: Verily! He has no

power over those who believe and put their trust

Only In their Rabb. His power is Only over those

who obey and follow Him (Satan), and those who

(5) At-Talaaq: 3


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join partners with Him (Allh) [i.e. those who are

Mushrikoon (polytheists)].(6)

2222.... Preservation of thePreservation of thePreservation of thePreservation of the FajrFajrFajrFajr prayer in theprayer in theprayer in theprayer in the MasjidMasjidMasjidMasjidalong with the Muslims in the Masjid for the

Messenger of Allah said: Whoever prays the Subh

(Fajr prayer) in congregation then he is in the care of

Allah;(7) and whoever is in the care of Allah, then

there will not be a way to him for the Shayaateen,

magicians or soothsayers.

3333.... Preservation of the recitation of thePreservation of the recitation of thePreservation of the recitation of thePreservation of the recitation of theMuawwidhaatMuawwidhaatMuawwidhaatMuawwidhaat and it is Surahs al-Falaq (113) and

an-Naas (114), for the Prophet

advised Uqbahbin Aamir by saying: Seek protection with them for

there is nothing you can seek protection with in

comparison to them.(8) So one should read them

three times in the morning and evening.(9)

(6)An-Nahl: 3(7) Recorded by Muslim. [TN] I found this narration recorded by Muslim twice[1493, 1494], both without the words in congegration. However, theHadeeth is

understood to be in reference to congregational prayer, as indicated in thechapter headings of Muslim, Abu Daawood and at-Tirmidhee.(8) Recorded by Abu Daawood [1463, Al-Albaanee graded it Saheeh](9) [TN] As is established in theHadeeth of Abdullah bin Khubayb, in which the

Prophet said: (Read) Say: He is Allah the One(i.e. Surah al-Ikhlaas [112])


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4444.... RecitingRecitingRecitingReciting AyaatulAyaatulAyaatulAyaatul----KurseeKurseeKurseeKursee (Suratul-Baqarah: 255)beforebeforebeforebefore sleepingsleepingsleepingsleeping for indeed the Prophet said

whoever reads it when retiring to his bed, then

indeed there will continue to be a guardian over him

from Allah and Shaytaan cannot come near him

until morning.(10)

5555.... RecitingRecitingRecitingReciting SuratulSuratulSuratulSuratul----BaqarahBaqarahBaqarahBaqarah (2) in the house(2) in the house(2) in the house(2) in the house, forindeed the Prophet said, Read Suratul-Baqarah

for indeed taking it is a blessing, and leaving it is

sadness, and batlah is not able to (recite) it (batlah)

meaning: a (female) magician(11); and he said:

Indeed the Shaytaan flees from the house in whichSuratul-Baqarah is recited.(12)

and the Muawwidhataan when it is evening and morning, you will be sufficed

against all things. Recorded by Abu Daawood (5082).(10) [TN] I did not find any Hadeeth in al-Bukhaaree in which the Prophet

uttered these words, so perhaps the Shaykh was referring to the Hadeeth of AbuHurayrah and theJinn, in which it said to him: whenever you retire to your bed,

recite Aayatul-Kursee (2.:255) for then there will continue to be a guardian over

you from Allah and Shaytaan cannot come near you until you wake in themorning. When Abu Hurayrah related this to the Prophet , he affirmed it bysaying, He (the Jinn) told you the truth (in this particular case) though he is a

liar... Recorded by al-Bukhaaree (2311)(11) Recorded by Muslim [1874](12) Recorded by Muslim [1824]


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6666.... Saying: (Saying: (Saying: (Saying: ( )))) [In the Name of Allah,

which with (the pronouncement of) His Name nothing

can cause harm in the earth, and nor in the sky and he

is the All-Hearing, the All-Knowing] three times in

the morning and evening.(13)

7777.... Saying: (Saying: (Saying: (Saying: ( ))))[I seekrefuge in the complete (and perfect) Words of Allah,

from every evil He created] three times in the evening,

and when descending into any dwelling, for the

Prophet said: Whoever descends into a dwelling

then says: I seek refuge in the complete (and perfect)

Words of Allah, from every evil He created, nothing

will harm him until he moves on from that dwelling of

his.(14) And the (following) things enter under this

(statement): the Jinn, Shaytaan, magic and other

than them, rather, indeed this istiaadhah

(supplication in which Allahs refuge is sought)

counteracts venom because the Prophet said to

the one who was bitten by a scorpion: ...If you had

(13) [TN] See Abu Dawood, Hadeeths 5088 and 5089 in which the Prophet

said that the one who says the above statement in the morning and evening willnot be struck with a sudden affliction.(14) Reported by Muslim [6878, 6879]


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said, when you went to sleep ,I seek refuge in the

complete (and perfect) Words of Allah, it would nothave harmed you.(15)

8888.... Saying: (Saying: (Saying: (Saying: ( )))) [There is nothing worthy of worship in truth except Allah alone, He has no

partner, to Him belongs the dominion and to Him isdue all praise and He is Able over all things] 100

times, for indeed the Prophet said: Whoever says

it 100 times in a day, it would be for him (like) freeing

ten slaves, and 100 rewards are written for him, and

100 sins are erased from him, and would be a

fortification for him in his day from the Shaytaan, that

is up until evening, and no one would not come with

better than what he comes with except one who does

more than that (i.e. says the dhikr more than 100

times).(16)

9999.... TheTheTheThe ssssupplication for entering theupplication for entering theupplication for entering theupplication for entering the khalaaakhalaaakhalaaakhalaaa (place(place(place(placeone relieves himself) which is that he says: (one relieves himself) which is that he says: (one relieves himself) which is that he says: (one relieves himself) which is that he says: (

))))[I seekrefuge(15) Reported by Muslim [6880, 6881](16) Reported by al-Bukhaaree [3293]


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with Allah from the male and female shayaateen, filth

and impurity]

(17)

, because the khalaaa are placeswhere theshayaateen gather.

10101010.... The supplication for leaving from the house,The supplication for leaving from the house,The supplication for leaving from the house,The supplication for leaving from the house, forthe Prophet said: When a man leaves from his

house and says: (

) [In the Name of Allah, I put my trust in Allahand there is neither movement or power except by (the

permission of) Allah], it is said to him You are sufficed

and protected, and Shaytaan is distanced from

him.(18)

11111111.... Eating seven dates in the morning,Eating seven dates in the morning,Eating seven dates in the morning,Eating seven dates in the morning, for it has beenauthenticated from the Prophet that he said:

Whoever eats seven dates in the morning, from the

(17)

Reported by al-Haakim inal-Mustadrak [TN: Perhaps the Shaykh combinedthis supplication from two Hadeeths as it occurs in Hadeeth 671: Indeed these

grassy areas are inhabited, so when one of you enters the ghaait (the place he wishes

to relieve himself), let him say: I seek refuge in Allah from the filth and impurity of

Shaytan ar-Rajeem (the outcast of Allahs mercy). And in the Hadeeth that

follows (no. 672): Indeed these grassy areas are inhabited, so when one of you

enters them (to relieve himself), let him say: I seek refuge in Allah from the male and

female devils.Allah knows best.](18) TheHadeeth isHasan, Reported by at-Tirmidhee [3426]


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Ajwah(19) of al-Madeenah (city), nothing from magic

or poison harms him;

(20)

and eating seven dates in themorning is with any type from the (different) types

of dates, as stated by his eminence ash-Shaykh

Abdul-Azeez bin Baaz may Allah have mercy on

him when he said: it is hoped that it (the

Hadeeth) includes the rest of (the different types of)

dates, because it occurs in some of the reports: fromthe dates without limitation.(21)

This is a summary of the path to fortification from magic

before its occurrence...

(19) [TN]Ajwah: It is a type of date fromal-Madeenah (city) (ref:An-Nahaayah,

Ibnul Atheer, pg.596)(20) Reported by al-Bukhaaree. [TN] I found this narration reported four timesby al-Bukhaaree with slight variations (5445, 5768, 5769 & 5779), none of

which contain the words of al-Madeenah (city); however, there are other

narrations which mention al-Madeenah implicitly. See al-Fath, v.10, pg.293

onwards.(21) [TN] Shaykh bin Baaz also stated in an article regarding magic: ...and it is

has been authenticated that he (the Prophet) said: Whoever eats seven dates inthe morning, from the Ajwahof al-Madeenah (city), nothing from magic or poison

harms him and in one report: between the two lava field (of al-Madeenah),

[Reported by Muslim (5338)] meaning: from any of the dates ofal-Madeenah,

al-Ajwah and other than al-Ajwah, as is reported by Muslim in his Saheeh

[5338]; and it is hoped that Allah benefits it (the treatment) with all types ofdates, but al-Madeenah was specified due to the virtue of its dates and its

particularity regarding that... (Ref: Taleeq alaa aaraail Ulamaail

Mashaarikeen fi nadwatis-Sihr was-Sahrah)


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The Second Division: After the Occurrence of MagicThe Second Division: After the Occurrence of MagicThe Second Division: After the Occurrence of MagicThe Second Division: After the Occurrence of Magic

As for the treatment after the occurrence of magic (takes

place), then it is as follows:

1111)))) His eminence Shaykh Abdul-Azeez bin Baaz, mayAllah have mercy on him, mentioned that from the

most beneficial treatments of magic is learning theplace of the magic (i.e. where the object used to harm

the patient) is, (buried) in the earth, or on a

mountain, etc. So when it is known and it is removed

and destroyed, the magic is nullified.(22)

2222)))) When the place of the magic is unknown thenindeed the most successful treatment, without equal,and is great and immediate is dua; for it is

established on the authority of the mother of the

believers Aaishah ( )who said, regardingthe Prophet : the Prophetsupposed that he had

done something which he had not, until one particularday or night, the Messenger of Allah supplicated,

(22)Kitab Hukm Sihr. [TN]


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then supplicated, then supplicated... to the end of

theHadeeth.

(23)

So it is upon the sick person to cling to dua and

persist and abide by the etiquettes of dua, like

wudhu, facing the qiblah; and seek out the times of

al-ijaabah (i.e. assured response), for example: the

latter third part of the night, for indeed Allah says in that time: Who is supplicating to Me so that I

may respond to him, who asks Me so that I may give to

him, who seeks forgiveness from Me so that I may

pardon him?(24)

(23) Reported by Muslim [5703 except that Aaishah stated: The Messenger of

Allah supposed..., the remainder of the Hadeeth reads: then he said: O

Aaishah, do you know that Allah has responded concerning that which I asked

Him about? Two men came to me and one of them sat by my head and the other by

my feet. The one who was by my head said to the one who was by my feet, or the one

who was by my feet said to the one who was by my head: What is ailing the man?

He said: He has been bewitched. He said: Who has bewitched him? He said:

Labeed bin al-Asam. He said With what? He said: With a comb, the hair thatis stuck to it, and the pollen of a male date palm. He said Where is it? He said: In

the well of Dhu-Arwaan.She said: The Messenger of Allah went to it, with

some of his companions, then he said: O Aaishah, by Allah, its water is like an

infusion of henna and its date palms are like the heads of devils. I (Aaishah) said:

O Messenger of Allah, why dont you burn it? He said: No. Allah has healedme, and I feared that it might bring evil upon the people. But I ordered that it befilled in.](24) Reported by al-Bukhaaree [1145]


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And it is upon the sick person that he seeks out the

transmitted duas (i.e. via the Quran and Ahadeeth)

during that time, which is a cause from the causes of

the responded dua, for it is established on the

authority of the Prophet that he said: Whoever

wakes up during the night, then says: ((((

)))) [There is nothing worthy of worship intruth except Allah alone, He has no partner, to Him

belongs the dominion and to Him is due all praise and

He is Able over all things; all praise is due to Allah,

high above is Allah from having deficiencies, and there

is nothing worthy of worship in truth except Allahalone, and Allah is the Most Great, and there is

neither movement or power except by (the permission

of) Allah] and then he says: (((( )))) or he

supplicates to Him seeking a response from Him, then

if he makes wudhu and performs Salah, his Salah will

be accepted.(25)

3333)))) And from the beneficial forms of treatment formagic is clinging to istighfaar (seeking forgiveness

(25) Reported by al-Bukhaaree [1154]


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from Allah) and doing so in abundance, and seeking

repentance from sins, due to what is reported from

the Prophet : Whoever clings to istighfaar, Allah

makes for him a relief from every worry, and a way out

from every difficulty, and provide him from where he

never imagined.(26)

4444)))) And from the treatments of magic: an-Nushrah (atype ofar-Ruqyaa(27)) and it is to undo the magic

from the one afflicted by it, and it is of two types:

(26)

Reported by Abu Daawood [1518, it was graded weak by al-Albaanee andShaykh Zubayr Alee] and al-Haakim [7757, al-Haakim authenticated it but adh-Dhahabee disagreed due to the weakness of al-Hakam bin Musab](27) [TN] Ar-Ruqyaa: (): A formula (which consists of recitation) employed

by the one who is struck by disease like being poisoned or epilepsy (caused byJinn) and other than that from the various diseases (Ibnul Atheer).

There are two types ofRuqyah: Legislative ( ) and the polytheistic (

). The legislativeRuqyah must fulfil the following conditions: 1) that it is a

Ruqyah using the Words of Allah the Most High, or by His Names & Attributes

[or authentic prophetic formulas]. 2) That it is (recited) in the Arabic languageor by what (ever language) its meanings are known. 3) that the (the patient)believes that theRuqyah cannot itself effect him but that the effectiveness is from

Allah the Most High, and 4) that the Ruqyah does not (contain) any prohibited

feature, for example the Ruqyah being performed during (a state of) janaabah

(major impurity), or in a grave or toilet. Ibn Hajr said (Fath 10/206) "The

Scholars have agreed upon the permissibility ofRuqyah when these conditions

are all met." (See Ar-Ruqiyatush-Shar'eeyah, by Shaykh Abdullah at-Tayyaar,

p.79)


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The first type:The first type:The first type:The first type: Undoing the magic with what is like

it from the way of any one magician, whereby themagician seeks closeness to the shayaateen through

what they love, so it nullifies the magic from the one

afflicted by magic by the permission of Allah. And

this is prohibited as I have made clear to you (28), and

it is from the magicians co-operation with the

shayaateen.

The second type:The second type:The second type:The second type: Undoing the magic with Ruqyah,

(lawful) incantations and permitted duas; and his

eminence Shaykh bin Baaz, may Allah have mercy

on him, had said regarding the treatment of magic

after its occurrence: And the beneficial treatment

for the man when he is hindered from having sexual

intercourse with his wife: that he takes seven green

leaves from the lotus tree(29), then he grinds them

with a stone or something similar, and he puts them

in a container and pours onto it water which would

suffice him for a ritual bath, and he recites in it (the

container):

i) Ayaatul-Kursee (Suratul-Baqarah [2]: Ayah255)

(28) i.e. in another part of the same book.(29) It is the Nabk tree which is also commonly known as the Lotus jujube


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ii) Suratul-Kaafiroon (109), al-Ikhlaas (112),the muawwithataan [Suratul-Falaq (113)

and an-Naas (114)]three times

iii) And he reads the statement of the MostHigh: And We revealed to

Moosaa(saying): "Throw your stick," and

behold! It swallowed up straight away all

the falsehood which they showed...

(30)

iv) And he reads the statement of the Most

High: And Firawn said: "Bring me every

well-versed sorcerer...(31)

v) And he reads the statement of the MostHigh: They said:"O Moosaa! Either you

throw first...(32)

And after reciting what was mentioned (above) in

the water, he drinks some of it, and he bathes with

the remainder of it, and by that the malady will

disappear if Allah wills, and when the need calls for

its use twice or more, then there is no problem with

it, until the malady disappears. (33)

(30)Al-Araaf: 117-119(31)Yunus: 79-82(32)Taa-Haa: 65-69(33) Kitab Hukm Sihr. [See Appendix 1 for the Arabic text of the Suwars (pl. of

Surah)andAayaatmentioned]


32/36



Here ends the abridgment: The Signs of A Magician and the

Manner of Treatment from Magic, and all praise is due toAllah alone, and may He bestow His Salah and Salam on

His Prophet Muhammad, his family, Companions and all

those who follow them upon righteousness to the Last Day.


33/36



Appendix 1:Appendix 1:Appendix 1:Appendix 1:

The following Suwars and Aayaat may be recited by the

patient, or on the patient, or onto water mixed with leaves

from a lotus tree, after which the patient may take a bath

with that water and drink from it too; all of which was

mentioned by Shaykh Bin Baaz as has preceded:

i) Ayaatul-Kursee (Suratul-Baqarah [2]:Ayah 255)!$#Its9))uy9$#s)9$#4{'s?u ut49

$tN uy9$#$tuF{$#3t#s%!$#xoy)

*/4n=t$tt/r&$tux=yz(uts&y/i=)$y/u!$x4y u.Nuy9$#uF{$#u(u

t$um4u u?y9$#y9$#

ii) Suratul-Kaafiroon (109), al-Ikhlaas (112), themuawwithataan [Suratul-Falaq (113) and an-Naas

(114)]three times

ijk


34/36



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ijk


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% r&b>t/$9$#7=t$9$#s9)$9$#

hx#u u9$#$s:$#%!$# uZ$9$#

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iii) And he reads the statement of the Most High: And Werevealed to Moosaa(saying): "Throw your stick," and

behold! It swallowed up straight away all the falsehood

which they showed...(34)

*!$u

ymr&u4n


36/36

The Signs of a Magician & the Manner of Treatment from Magict$s%utG$#e3/@sy5=t$n=su!%y tys9$#

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v) And he reads the statement of the Most High: Theysaid:"O Moosaa! Either you throw first...(36)

(#9$s%#yt!$) r&u+=?!$) ur&t3tr&t4s+9 r&t$s%t/(#)9 r&(#s*s;$t7m uss9)s$p r&4tn@

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|Mr&4n?F{$#,9 r&u$ty7t#s)=s?$t(#u|($y)(#o|x.9sy(ux=m$9$#]ym4tA r&

(36)Taa-Haa: 65-69

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The Signs of a Magician & the Manner of Treatment for Magic